{"id":14991,"date":"2016-08-01T13:45:00","date_gmt":"2016-08-01T10:45:00","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=14991"},"modified":"2017-12-21T13:59:07","modified_gmt":"2017-12-21T10:59:07","slug":"birey-ve-grupta-yikiciligin-kokenleri-ve-bicimleri-atolye-raporlari","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/08\/01\/birey-ve-grupta-yikiciligin-kokenleri-ve-bicimleri-atolye-raporlari","title":{"rendered":"Birey ve grupta y\u0131k\u0131c\u0131l\u0131\u011f\u0131n k\u00f6kenleri ve bi\u00e7imleri\u00a0-At\u00f6lye raporlar\u0131-"},"content":{"rendered":"

G\u00fcn\u00fcm\u00fczde, hayatta istisna hali olmas\u0131 gereken y\u0131k\u0131c\u0131l\u0131klar, d\u00fc\u015fmanl\u0131klar ve \u00f6rselenen toplumsal ba\u011flar \u2018ola\u011fan insanl\u0131k hali\u2019ne d\u00f6n\u00fc\u015fme e\u011filimine girdi. \u015eiddeti kimin uygulad\u0131\u011f\u0131n\u0131n ki\u015fi ve gruplara g\u00f6re bu denli farkl\u0131 alg\u0131land\u0131\u011f\u0131, \u00f6te yandan kurban\u0131n kimli\u011finin bunca de\u011fersizle\u015ftirildi\u011fi bir d\u00f6nemde sanki \u015fiddetin kendisi, uygulay\u0131c\u0131s\u0131ndan ba\u011f\u0131ms\u0131z bir \u00f6zne stat\u00fcs\u00fc kazanm\u0131\u015f gibi bir yan\u0131lsama \u00fcretilmekte. Bir grup psikiyatr olarak bu durumun bireysel ve toplumsal k\u00f6kenlerini tart\u0131\u015ft\u0131\u011f\u0131m\u0131z at\u00f6lye \u00e7al\u0131\u015fmalar\u0131 ger\u00e7ekle\u015ftirdik. <\/em><\/p>\n

\u00dclkemizde ve d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131nda, hayatta istisna hali olmas\u0131 gereken y\u0131k\u0131c\u0131l\u0131klar, d\u00fc\u015fmanl\u0131klar ve \u00f6rselenen toplumsal ba\u011flar \u2018ola\u011fan insanl\u0131k hali\u2019ne d\u00f6n\u00fc\u015fme e\u011filimine girmi\u015f durumdad\u0131r.<\/p>\n

\u015eiddeti kimin uygulad\u0131\u011f\u0131n\u0131n ki\u015fi ve gruplara g\u00f6re bu denli farkl\u0131 alg\u0131land\u0131\u011f\u0131, \u00f6te yandan kurban\u0131n kimli\u011finin bunca de\u011fersizle\u015ftirildi\u011fi bir d\u00f6nemde sanki \u015fiddetin kendisi, uygulay\u0131c\u0131s\u0131ndan ba\u011f\u0131ms\u0131z bir \u00f6zne stat\u00fcs\u00fc kazanm\u0131\u015f gibi bir yan\u0131lsama \u00fcretilmektedir.<\/p>\n

Kad\u0131n, erkek, \u00e7ocuk, ya\u015fl\u0131 g\u00f6zetmeksizin herkes ve her \u015fey; ba\u015fta da, bu y\u0131k\u0131c\u0131l\u0131\u011f\u0131n kar\u015f\u0131s\u0131na yerle\u015fip iyile\u015ftirici olabilecek de\u011ferler potansiyel kurban konumundad\u0131r.<\/p>\n

Tam da bu konuma yerle\u015fmeyi, yerle\u015ftirilmeyi reddedecek bir \u00e7abay\u0131; birlikte d\u00fc\u015f\u00fcnme, eyleme ve yan yana durman\u0131n bile iyile\u015ftiricili\u011fini bilerek, birlikte iyile\u015fmeyi hedefleyen at\u00f6lye \u00e7al\u0131\u015fmalar\u0131ndan ilkini 3 Nisan 2016 tarihinde ger\u00e7ekle\u015ftirdik.<\/p>\n

\u201cToplumsal Ba\u011f\u0131n Ruhsal Dinamikleri \u00c7al\u0131\u015fmalar\u0131\u201d genel ba\u015fl\u0131\u011f\u0131 alt\u0131nda \u00e7al\u0131\u015fmalar y\u00fcr\u00fcten bir grup psikiyatr olarak, \u201cBirey ve grupta y\u0131k\u0131c\u0131l\u0131\u011f\u0131n k\u00f6kenleri ve bi\u00e7imleri\u201d ana ba\u015fl\u0131\u011f\u0131 alt\u0131nda iki at\u00f6lye \u00e7al\u0131\u015fmas\u0131 y\u00fcr\u00fctt\u00fck: I. Birey ve Grup Y\u0131k\u0131c\u0131l\u0131klar\u0131, II. Birey ve Grup Y\u0131k\u0131c\u0131l\u0131klar\u0131 Ge\u00e7i\u015f Alanlar\u0131.<\/p>\n

Yakla\u015f\u0131k elli ki\u015fi ile ger\u00e7ekle\u015ftirilen \u00e7al\u0131\u015fmada her kat\u0131l\u0131mc\u0131n\u0131n ortakla\u015ft\u0131\u011f\u0131 bir metin \u00fcretmek elbette g\u00fc\u00e7t\u00fcr. At\u00f6lye benzeri \u00e7al\u0131\u015fmalar\u0131n yarat\u0131c\u0131 ve \u00fcretkenli\u011fi de bu \u00e7e\u015fitlili\u011fe izin vermesidir. Rapor d\u00fczenleyicileri olarak, at\u00f6lyelerde sorulmu\u015f sorulara, a\u00e7\u0131lm\u0131\u015f tart\u0131\u015fmalara ve yap\u0131lm\u0131\u015f de\u011ferlendirmelere m\u00fcmk\u00fcn oldu\u011funca yer vermeye \u00e7al\u0131\u015ft\u0131k. Yine de bir metnin derleni\u015fi ve haz\u0131rlan\u0131\u015f\u0131nda d\u00fczenleyicilerin \u00f6znelliklerinden kaynaklanan \u00f6ne al\u0131\u015flar veya ihmaller ka\u00e7\u0131n\u0131lmaz olarak var olacakt\u0131r. \u015eunu s\u00f6yleyebiliriz: bu bir sonu\u00e7 metni de\u011fil, de\u011ferlendirmeye ve ele\u015ftiriye sunu\u015f metnidir.<\/p>\n

1. AT\u00d6LYE RAPORU:\u00a0<\/strong>B\u0130REY VE GRUP YIKICILIKLARI<\/strong><\/p>\n

Kutsal ve kutsuz<\/strong><\/p>\n

Birey ve Grup Y\u0131k\u0131c\u0131l\u0131klar\u0131 At\u00f6lyesi \u00e7al\u0131\u015fmas\u0131na ba\u015flarken at\u00f6lye kat\u0131l\u0131mc\u0131lar\u0131n\u0131n \u00fczerinde durdu\u011fu ilk soru: \u201cKutsal olan nedir ve bu kutsal de\u011fil dendi\u011finde i\u015faret edilen ayr\u0131m da tersinden bir kutsalla\u015ft\u0131rma olu\u015fturmakta m\u0131d\u0131r?\u201d oldu.<\/p>\n

Bu sorudan yola \u00e7\u0131karak yap\u0131lan de\u011ferlendirmelerde; grup ruhsall\u0131\u011f\u0131 \u00fczerine d\u00fc\u015f\u00fcn\u00fcrken kutsall\u0131k alan\u0131n\u0131n ihmal edilemeyece\u011fi, \u2018kutsal\u2019\u0131n bu alan\u0131 bi\u00e7imlendiren ana dinamiklerden biri oldu\u011fu belirtildi ve ki\u015finin bu alanla kurdu\u011fu ba\u011f\u0131n fantazik yap\u0131 ta\u015f\u0131d\u0131\u011f\u0131, bu fantazinin de kutsal ile ger\u00e7eklik aras\u0131ndaki kar\u015f\u0131tl\u0131\u011fa yerle\u015fti\u011fi belirtildi. Genelde kutsall\u0131\u011fa referans vererek \u201cBenim de\u011ferlerime sald\u0131r\u0131yorsun!\u201d denildi\u011finde kitle ile kurulan ba\u011fda fantezilerin i\u015flevini koruma, savunma gereksiniminden s\u00f6z edilebilece\u011fi vurguland\u0131. Ger\u00e7eklik ile kutsal olan aras\u0131ndaki kar\u015f\u0131tl\u0131kta, ola\u011fan ko\u015fullarda kutsal\u0131n i\u015flevinin, ait oldu\u011fu kitle i\u00e7inde sald\u0131rganl\u0131\u011fa bir \u00e7eper sunmak, \u00f6fkeyi kontrol etmek, d\u00fczenlemek oldu\u011fu de\u011ferlendirmesi de yap\u0131ld\u0131.<\/p>\n

\"\"Toplum ruhsall\u0131\u011f\u0131nda d\u0131\u015f grup – i\u00e7 grup dinami\u011fi ile yarat\u0131lan duygu politikalar\u0131n\u0131n ba\u011flamlar\u0131 \u00fczerinde duruldu ve duygu politikalar\u0131n\u0131n ne kadar\u0131n\u0131n toplumsal sistem i\u00e7erisinde \u00fcretildi\u011fi ve grup \u00fcyelerine aktar\u0131ld\u0131\u011f\u0131, ne kadar\u0131n\u0131n ise i\u00e7sel s\u00fcre\u00e7lerce birey taraf\u0131ndan \u00fcretildi\u011fi sorusu \u00fczerinde duruldu.<\/p>\n

Kutsal\u0131n i\u00e7 grup taraf\u0131ndan bi\u00e7imlendirilmesi-payla\u015f\u0131lmas\u0131 s\u00fcrecinin, genelde d\u0131\u015f grubun kutsal\u0131n\u0131n de\u011fersizle\u015ftirilmesi ile ko\u015fut olu\u015fu olgusunun, i\u00e7-grupta \u00f6fke ve sald\u0131rganl\u0131\u011f\u0131n d\u00fczenlenmesinde arac\u0131 olarak kutsall\u0131k sav\u0131n\u0131 destekledi\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc.<\/p>\n

Kutsal\u0131n taml\u0131k iddias\u0131n\u0131n, eksikli\u011fe tahamm\u00fcls\u00fczl\u00fc\u011f\u00fcn\u00fcn ki\u015fi ve gruplar i\u00e7in b\u00fct\u00fcnl\u00fck ihtiyac\u0131n\u0131n bir kar\u015f\u0131l\u0131\u011f\u0131 oldu\u011fu, b\u00f6ylece sonsuza sonluluk kazand\u0131rmak, belirsizli\u011fi belirlemek olana\u011f\u0131 sundu\u011fu, bunun da evrensel bir olgu olabilece\u011fi belirtildi. \u0130nsan t\u00fcr\u00fcn\u00fcn bu ihtiyac\u0131n\u0131 yaratan dinamiklerden birinin de do\u011fayla ili\u015fkisi oldu\u011fu, kutsal olana konulan tabunun ki\u015fi ve gruplara bir\u00e7ok alanda had bildirici normlar da sundu\u011fu, kutsal\u0131n zorlay\u0131c\u0131l\u0131\u011f\u0131 ve tart\u0131\u015f\u0131lmazl\u0131\u011f\u0131nda, soru sorma ve \u015f\u00fcphenin imkans\u0131zla\u015ft\u0131r\u0131lmas\u0131nda grup i\u00e7i sald\u0131rganl\u0131\u011f\u0131 ve \u015fiddeti s\u0131n\u0131rlay\u0131c\u0131 bir y\u00f6n olabilece\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc.<\/p>\n

Freud\u2019un Totem ve Tabu<\/em>\u2019da anlatt\u0131\u011f\u0131 totemda\u015fl\u0131k yasas\u0131nda totemin \u00f6ld\u00fcr\u00fclmesine y\u00f6nelik yasa\u011f\u0131n, yani \u00f6ld\u00fcr\u00fclmesinin bir rit\u00fcele ba\u011flan\u0131lmas\u0131n\u0131n grup \u00fcyelerini ba\u011flay\u0131c\u0131l\u0131\u011f\u0131, grubu in\u015fa edicili\u011fi an\u0131msanarak, bunun da iki y\u00f6n\u00fc \u00fczerinde duruldu: kutlu, kut\u2019u olan, kutsal ne denli dokunulmaz ise, kut\u2019u \u00e7ekilmi\u015f, kutsuz-kuduz olan da kirlili\u011fi ve tekinsizli\u011fi ile o denli dokunulmazd\u0131r. Dokunulmaz, sald\u0131r\u0131lara dayan\u0131kl\u0131, korunmu\u015f olan ve bunun kar\u015f\u0131s\u0131nda; kuduz, a\u015f\u0131r\u0131 sald\u0131rganl\u0131\u011f\u0131yla dokunulmaz olan \u015fey\u2026<\/p>\n

Kutsal\u0131n bu iki y\u00f6nl\u00fcl\u00fc\u011f\u00fc \u00fczerinde duruldu: Kutsal\u0131 var ederken de a\u015fa\u011f\u0131lanan, k\u00f6t\u00fc olan bir \u00f6tekine ihtiyac\u0131n var oldu\u011fu, b\u00f6ylelikle in\u015fa edilebildi\u011fi belirtildi ve mutlak idealizasyonun \u00f6b\u00fcr y\u00fcz\u00fcnde yer alan mutlak de\u011fersizle\u015ftirmeye, a\u015fa\u011f\u0131lamaya dikkat \u00e7ekildi. Bunun toplumsal sistemdeki izd\u00fc\u015f\u00fcmleri \u00fczerinde duruldu. \u00d6rne\u011fin baz\u0131 mesleklerin kutsall\u0131k atf\u0131yla an\u0131lmas\u0131; din adamlar\u0131, \u00f6\u011fretmenler, hekimlik, askerlik\u2026 Asl\u0131nda bu atf\u0131n bir yandan da kutsall\u0131kla ba\u011fda\u015fmayan unsurlar\u0131 da \u00f6rten, kapatan bir yap\u0131 olu\u015fturdu\u011fu belirtildi.<\/p>\n

Kutsal\u0131n bu iki y\u00f6nl\u00fcl\u00fc\u011f\u00fcn\u00fcn \u00fczerine yerle\u015fen idealizasyonun i\u00e7-grubu yaratan ana ruhsal dinamik olabilece\u011fine de\u011finildi. \u0130\u00e7-gruptaki k\u00f6t\u00fc temsillerin d\u0131\u015far\u0131ya yans\u0131t\u0131ld\u0131\u011f\u0131, \u00f6zellikle sald\u0131rganl\u0131k, \u00f6fke, nefretin g\u00fcd\u00fcledi\u011fi davran\u0131\u015flar\u0131n d\u0131\u015f-gruba y\u00f6nlendirilebilir hale geldi\u011fi belirtildi. \u0130\u00e7-grupta bu idealizasyonun \u015femsiyesi alt\u0131nda en a\u011f\u0131r eylemler affedilebilir bir aral\u0131\u011fa yerle\u015firken, d\u0131\u015f-grup \u00fcyelerinin eyleme d\u00f6kmemi\u015f bile olsalar, niyet atf\u0131yla en a\u011f\u0131r\u0131ndan cezay\u0131 hak eder kabul edilmeye ba\u015fland\u0131\u011f\u0131 vurguland\u0131.<\/p>\n

Bir kutsal tarifi olarak \u201ciyi olana cennet vaadi\u201dnin, bu iyilik tarifinin d\u0131\u015f\u0131ndaki her \u015feyin cehenneme i\u015faret etmesi \u00fczerinde de duruldu. \u0130yi nesnelerin k\u00f6t\u00fc nesnelerin tarifinde belirleyici hale gelmesinin yine \u015fiddetin d\u00fczenlenmesinde, kabul edilebilir s\u0131n\u0131rlara \u00e7ekilmesinde i\u015flevsel olabilece\u011fi de\u011ferlendirmesi yap\u0131ld\u0131.<\/p>\n

\u2018Kutsal\u2019\u0131n ne\u2019li\u011fi \u00fczerine yapt\u0131\u011f\u0131m\u0131z de\u011ferlendirmelerde, kutsall\u0131k alan\u0131n\u0131n birey-grup aras\u0131nda bir ge\u00e7i\u015f alan\u0131 oldu\u011fu belirlemesi de yap\u0131ld\u0131.<\/p>\n

Kutsal aile ve tanr\u0131lar<\/strong><\/p>\n

\u201cTerapi seans\u0131nda ba\u015ftan \u00e7\u0131kar\u0131c\u0131, cinselle\u015ftiren bir dan\u0131\u015fan ba\u011flanmaya diren\u00e7 mi g\u00f6steriyordur, yoksa bu bir ba\u011flanma bi\u00e7imi midir?\u201d sorusundan yola \u00e7\u0131karak \u015fehvet ve \u015fefkatin \u00f6zellikle patoloji alan\u0131nda genellikle ayr\u0131mla\u015fmam\u0131\u015f bir halde deneyimlendi\u011fi g\u00f6zlemi payla\u015f\u0131ld\u0131. \u2018Kutsal aile\u2019deki anne kutsall\u0131\u011f\u0131nda, e\u011fer bu kutsall\u0131\u011fa uymad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde annenin toplumumuzda cezaland\u0131r\u0131lmas\u0131 \u00f6rnekleri hat\u0131rland\u0131 ve eylem ile fantezi aras\u0131ndaki kar\u015f\u0131tl\u0131\u011f\u0131n, \u00f6zellikle fantezik alan tehdit alt\u0131nda hissedildi\u011finde tahamm\u00fcl edilir olmaktan \u00e7\u0131kt\u0131\u011f\u0131 belirtildi.<\/p>\n

Yerdeki kutsallar\u0131m\u0131z ve g\u00f6kteki kutsal gibi bir ayr\u0131mla\u015fmada, yerdeki kutsallar; hem ba\u015ftan \u00e7\u0131kar\u0131c\u0131 hem de korkutucu, i\u00e7selle\u015ftirilebilir, temas edilebilirdir ve onlar taraf\u0131ndan kabul edilebilirli\u011fimiz vard\u0131r. Kutsal sert ve temel bir yasa ile tart\u0131\u015f\u0131lmaz iken kad\u0131na y\u00f6nelik \u015fiddet ve y\u0131k\u0131c\u0131l\u0131\u011f\u0131n boyutu kutsalla olan ili\u015fkideki sertli\u011fin g\u00f6stergesi de olabilir, denildi.<\/p>\n

Ailedeki \u015fiddet dinamiklerinin \u00fczerinde de duruldu. Anne-baba \u00e7ocu\u011funu narsistik bir uzant\u0131 olarak g\u00f6rd\u00fc\u011f\u00fcnde, \u00e7ocu\u011fun ayr\u0131mla\u015fmas\u0131n\u0131n g\u00fc\u00e7le\u015fti\u011fi, ger\u00e7ek bir geli\u015fim g\u00f6steremedi\u011fi veya boyun e\u011fen ya da kar\u015f\u0131 \u00e7\u0131kan, y\u0131k\u0131c\u0131 olan ya da ikisini de yapmayan, gerileyen, sahte bir kimlik geli\u015ftirdi\u011fi belirtildi.<\/p>\n

Ailede baban\u0131n temsil etti\u011fi kutsall\u0131k \u00fczerinde de duruldu ve psikanaliz metinlerinde \u2018ilk cinayet\u2019 anlat\u0131s\u0131ndan yola \u00e7\u0131karak baba kutsall\u0131\u011f\u0131n\u0131n baba katlini de i\u00e7erdi\u011fi, hatta bu fantezik yolla ger\u00e7ekle\u015ftirilen eylemin babay\u0131 kutsalla\u015ft\u0131rman\u0131n yolu olabilece\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc. \u00d6zde insan\u0131n nas\u0131l bir varl\u0131k olarak d\u00fc\u015f\u00fcn\u00fclece\u011fi; g\u00fcd\u00fclerle mi davrand\u0131\u011f\u0131, fail mi oldu\u011fu sorusu tart\u0131\u015f\u0131ld\u0131. Bireyin ba\u011flamdan ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcn\u00fclemeyece\u011fi, dolay\u0131s\u0131yla bu soruyu tart\u0131\u015f\u0131rken d\u0131\u015fsal ger\u00e7ekli\u011fi yitirmemek gerekti\u011fi belirtildi.<\/p>\n

Yer tanr\u0131lar daha \u00e7ok kad\u0131nken g\u00f6k tanr\u0131lar\u0131n erkek oldu\u011fu, yer tanr\u0131lardan g\u00f6k tanr\u0131lara, kad\u0131ndan erke\u011fe bir d\u00f6n\u00fc\u015f\u00fcm s\u00fcrecinin izlendi\u011fi vurguland\u0131. \u015eamanlar\u0131n da tarihsel s\u00fcre\u00e7te \u00f6nce kad\u0131n sonra erkek olu\u015flar\u0131, d\u00fcnyay\u0131 \u015fekillendiren demire bi\u00e7im veren haline geli\u015fi belirtildi\u2026 Baban\u0131n yasas\u0131n\u0131n boyun e\u011fi\u015fi, kabul edilmeyi, kutsanmay\u0131, sald\u0131r\u0131lmazl\u0131\u011f\u0131 talep etti\u011fi; anneninse zaten sald\u0131rmazl\u0131\u011f\u0131 oldu\u011fu ve korunmay\u0131, vatan\u0131n korunmas\u0131 \u00f6rne\u011finde oldu\u011fu gibi, u\u011fruna \u00f6l\u00fcnmeyi talep etti\u011fi de\u011ferlendirmesi yap\u0131ld\u0131\u2026<\/p>\n

\u0130nsan tekinin, bireyin geli\u015fiminde bu toplumsal-tarihsel kabullerin izd\u00fc\u015f\u00fcmleri de de\u011ferlendirildi: Cinsel birle\u015fme ile d\u00fcnyaya gelen insan her iki ruhsall\u0131\u011f\u0131 da i\u00e7eriyor, annesel olan da babasal olan da mevcut her bireyin ruhsall\u0131\u011f\u0131nda.<\/p>\n

\u00c7ocu\u011fun d\u0131\u015fsal olan taraf\u0131ndan onaylanma ihtiyac\u0131 var. Bu onay ihtiyac\u0131 ki\u015finin kendili\u011finin
\nsahte olmas\u0131 gibi bir anlam ta\u015f\u0131m\u0131yor, s\u0131kl\u0131kla d\u00fc\u015f\u00fcnce ve eylem birlikte giden s\u00fcre\u00e7lerken,
\ne\u015fg\u00fcd\u00fcml\u00fcyken, sahte kendilikte; eylem ola\u011fan ak\u0131\u015f\u0131ndayken d\u00fc\u015f\u00fcnsel s\u00fcre\u00e7lerin yar\u0131lmas\u0131
\ng\u00f6zlemleniyor. Ki\u015finin bir \u015fey yapacakken bir s\u00fcr\u00fc \u015fey d\u00fc\u015f\u00fcnmesi, bu kurgusal s\u00fcre\u00e7, sahte
\nkendili\u011fin olu\u015fmas\u0131nda belirleyici tarif\u2026 D\u0131\u015far\u0131da eylemsel olarak her \u015fey yolunda gibi
\ng\u00f6z\u00fck\u00fcrken i\u00e7sel da\u011f\u0131n\u0131kl\u0131k temel niteliktir. \u0130lk ili\u015fkideki b\u00fct\u00fcnselli\u011fin tamamlanmam\u0131\u015f olmas\u0131
\nnedeniyle eylem otomatik haldeyken eylemden \u00f6nceki tasar\u0131mlar darmada\u011f\u0131n\u0131kt\u0131r. Anneyi
\nkaybetmekten korktu\u011fu i\u00e7in, kendi gereksinimlerini ortaya \u00e7\u0131karamaz ki\u015fi. \u00c7\u0131kard\u0131\u011f\u0131nda ise
\nbunu kar\u015f\u0131layamayacak bir yap\u0131 ile kar\u015f\u0131la\u015ft\u0131\u011f\u0131ndan, ihtiya\u00e7lar \u201cdaha naif bir \u015fekilde ortaya \u00e7\u0131kmal\u0131\u201d kural\u0131 ile d\u00fczenlenir.<\/p>\n

\"\"Yitik baba ve \u015fiddet<\/strong><\/p>\n

Ev, evin kutsall\u0131\u011f\u0131 ve \u00f6te y\u00fcz\u00fcnde mahremiyetinin y\u0131k\u0131lmas\u0131; I\u015e\u0130D\u2019in i\u015fgal etti\u011fi yerlerde kad\u0131nlar\u0131 cariye yapmas\u0131, ordunun evlere girip i\u00e7 \u00e7ama\u015f\u0131rlar\u0131n\u0131 sergilemesi, taba\u011fa d\u0131\u015fk\u0131 yerle\u015ftirip foto\u011fraf \u00e7ekmek\u2026 Arkaik olan bir\u00e7ok \u015feyin de g\u00fcncellendi\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc: s\u0131k\u0131 bir denetim alt\u0131nda olan gruplar\u0131n bir s\u00fcre tamamen b\u00fct\u00fcn yasalardan azade k\u0131l\u0131nmas\u0131, sald\u0131rganl\u0131\u011f\u0131n b\u00f6ylelikle ya\u011fmalama, tecav\u00fcz vb. gibi pervert bir \u00e7\u0131k\u0131\u015f bulmas\u0131\u2026 Burada depresif bir yap\u0131lanman\u0131n devreye girmemesi ile bu sald\u0131rgan ve y\u0131k\u0131c\u0131 eyleme d\u00f6kmeler aras\u0131nda ba\u011f oldu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc.<\/p>\n

Freud\u2019un \u201cSava\u015f ve \u00d6l\u00fcm \u00dczerine D\u00fc\u015f\u00fcnceler\u201d metninde Avrupa d\u00fc\u015f\u00fcn\u00fcn bozulmas\u0131na ili\u015fkin hayal k\u0131r\u0131kl\u0131\u011f\u0131, adeta bir sanat m\u00fczesine d\u00f6nm\u00fc\u015f Avrupa\u2019dan hile yapan, yalan s\u00f6yleyen ve hukuksuzluk yapan devletlere d\u00f6n\u00fc\u015fe ili\u015fkin d\u00fc\u015f k\u0131r\u0131kl\u0131\u011f\u0131 hat\u0131rlat\u0131ld\u0131\u2026 Devlet bu anla\u015fmay\u0131-toplumsal s\u00f6zle\u015fmeyi bozuyorsa, devlet hukuksuzluk yap\u0131yorsa devlet bizden nas\u0131l \u201cmakbul vatanda\u015fl\u0131\u011f\u0131\u201d bekleyebilir sorusu ile ilkel kabilelerde sava\u015f sonras\u0131nda hemen kabileye d\u00f6nemeyen sava\u015f\u00e7\u0131lar\u0131n var oldu\u011fu bilgisi aras\u0131ndaki ba\u011f d\u00fc\u015f\u00fcn\u00fcld\u00fc: o kabilelerde sava\u015f\u00e7\u0131lar\u0131n, bir tak\u0131m rit\u00fcellerle sava\u015fa dair bir ar\u0131nma ger\u00e7ekle\u015ftirmesi gerekiyordu, ancak bunun sonras\u0131nda d\u00f6nebiliyorlar ve kabul ediliyorlard\u0131. Freud\u2019un sordu\u011fu sorunun h\u00e2l\u00e2 anlaml\u0131 oldu\u011fu ve ba\u015fka sorular\u0131 \u00e7a\u011fr\u0131\u015ft\u0131rd\u0131\u011f\u0131 vurguland\u0131: biz nas\u0131l bu \u015fekilde sava\u015f sonras\u0131nda hi\u00e7bir ar\u0131nma-vicdan sorgulamas\u0131 yapmaks\u0131z\u0131n normal hayata d\u00f6nebiliyoruz? Sava\u015fanlar\u0131n bu \u015fekilde topluma kabul\u00fc ne anlama geliyor? Modern toplumun sald\u0131rganl\u0131\u011f\u0131 d\u0131\u015fsalla\u015ft\u0131rmas\u0131 ve metabolize edilmesine izin vermeyen sistemi ayn\u0131 zamanda dayan\u0131\u015fma, vicdani de\u011ferler gibi olumlu deneyim ve duygular\u0131 da d\u0131\u015far\u0131da m\u0131 b\u0131rak\u0131yor? Y\u0131k\u0131c\u0131 \u00f6zelliklerin bast\u0131r\u0131lmas\u0131 kadar, iyi \u00f6zelliklerin bast\u0131r\u0131lmas\u0131 da m\u0131 s\u00f6z konusu?<\/p>\n

\u015eiddetin sergilenmesinin farkl\u0131 gruplarda farkl\u0131 g\u00f6r\u00fcn\u00fcmler alabildi\u011fi, hatta \u015fiddet \u00fcretme konusunda bireylerin de farkl\u0131 kapasiteleri olabilece\u011fi, Milgram Deneyi\u2019nde \u015fiddet uygulamayan belli bir y\u00fczdenin varl\u0131\u011f\u0131n\u0131n da buna i\u015faret edebilece\u011fi belirtildi.<\/p>\n

Kendi k\u00fclt\u00fcr\u00fcm\u00fczde y\u0131k\u0131c\u0131l\u0131klar\u0131n temelinde i\u015flenmemi\u015f kay\u0131plar\u0131n etkisinin olabilece\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc: Sinemada s\u0131kl\u0131kla tekrar eden bir stereotipi olarak \u2018kay\u0131p ebeveyn\u2019, hatta Kemalettin Tu\u011fcu romanlar\u0131nda bunun edebiyatta belirgin bir temaya d\u00f6n\u00fc\u015fmesi, evden uzakla\u015fm\u0131\u015f ya da uzakla\u015ft\u0131r\u0131lm\u0131\u015f baba\u2026 Bu temalar\u0131n ruhsall\u0131k geli\u015fiminde ilk ili\u015fkileri kuracak insanlar\u0131n eksikli\u011fine dair belirtiler olabilece\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc. 1915 Ermeni Katliam\u0131, Osmanl\u0131\u2019n\u0131n da\u011f\u0131lmas\u0131, 1938 Dersim, Varl\u0131k Vergisi, 6-7 Eyl\u00fcl\u2026 Y\u00fczle\u015filememi\u015f ve de yas\u0131 tutulamam\u0131\u015f toplumsal olaylar\u0131n, Yugoslavya \u00f6rne\u011finde oldu\u011fu gibi ac\u0131 bir \u015fekilde, \u201c\u0130nsan insana nas\u0131l bunu yapar?\u201d, yeniden sahnelendi\u011fi belirtildi. Ta\u015f\u0131namayan, fazla olan k\u00f6t\u00fc temsillerin d\u0131\u015far\u0131ya do\u011fru at\u0131ld\u0131\u011f\u0131, yaln\u0131z bireyleri de\u011fil belli gruplar\u0131 \u015famar o\u011flanlar\u0131, g\u00fcnah ke\u00e7ileri haline getirebildi\u011fi de\u011ferlendirmesi yap\u0131ld\u0131.<\/p>\n

Ben ideali ile kutsal aras\u0131ndaki ili\u015fkide a\u015f\u0131r\u0131 idealizasyon ile y\u00fcklenmi\u015f ben\u2019in \u2018kutsal ben\u2019 gibi ya\u015fant\u0131lanmas\u0131, kutsala temas edilmesinin ben\u2019e temas anlam\u0131na gelmesi\u2026 Hep bir tehdit alg\u0131s\u0131 ile, \u00f6fke ve \u015fiddet ile kar\u015f\u0131lanmas\u0131, da\u011f\u0131lma-yok olma gibi ya\u015fanmas\u0131n\u0131n bir y\u00fcz\u00fc de di\u011ferinde olmayan \/di\u011ferindeki eksikli\u011fe vurgu ile in\u015fa edilen kutsall\u0131k\u2026<\/p>\n

A\u015f\u0131r\u0131 idealizasyon ile y\u00fckl\u00fc ben\u2019in kendini bir ba\u015fkas\u0131na sunmas\u0131 ve bir ba\u015fkas\u0131n\u0131n kendini sunmas\u0131na izin vermesi olanaks\u0131zla\u015ft\u0131k\u00e7a \u015fiddet galebe \u00e7alacakt\u0131r ve her ketlenme \u015fiddeti do\u011furacakt\u0131r. Sanat, gurmelik, sinema, cinsellik, tembellik gibi bir\u00e7ok \u015feyi hayat\u0131n i\u00e7inde b\u00fct\u00fcnlemeden, uzak yat\u0131r\u0131ml\u0131 alanlar olarak koyarsak, \u015fiddet eninde sonunda ortaya \u00e7\u0131kacakt\u0131r. Anne baban\u0131n, \u00e7ocu\u011fun d\u00fcnyaya geli\u015findeki \u015fiddet ile ba\u015f etmesi, onu tutmas\u0131 da \u00f6nemlidir: ilk \u015fiddet ile ba\u015f etmede uygun stratejiler kazan\u0131ld\u0131\u011f\u0131nda, \u015fiddet kapsan\u0131r ve d\u0131\u015far\u0131da b\u0131rak\u0131lmam\u0131\u015f olur.<\/p>\n

\"\"<\/p>\n

Ruhsal geli\u015fimde pre\u00f6dipal d\u00f6nemde kal\u0131nmas\u0131, \u00f6dipal b\u00fct\u00fcnl\u00fc\u011fe eri\u015filmemesi ile \u015fiddete e\u011filim aras\u0131nda bir ili\u015fki oldu\u011fu de\u011ferlendirmesi de yap\u0131ld\u0131: \u015eiddetin anal d\u00f6nemi i\u00e7eren, orada bir saplanma ile de ilgili bir durum oldu\u011fu belirtildi. D\u00f6rt tip otorite bi\u00e7iminden s\u00f6z edildi: tanr\u0131, yarg\u0131\u00e7, ba\u015fkan, baba\u2026 Liderlerin kutsal\u0131 ara\u00e7salla\u015ft\u0131rarak \u015fiddeti me\u015frula\u015ft\u0131rmalar\u0131n\u0131n bir y\u00f6netme bi\u00e7imi de (despotizm) olabildi\u011fi vurguland\u0131. Ben idealinin liderde temsilini bulmas\u0131 ve benin hipnotik bir i\u015fgale u\u011framas\u0131 sonucunda telkine a\u00e7\u0131kl\u0131\u011f\u0131, sald\u0131rgan e\u011filimlerle y\u00f6nlendirilebilirli\u011fi \u00fczerinde de duruldu. Olgun \u00fclk\u00fcle\u015ftirmeler, y\u00fcceltmelerin ise k\u00f6t\u00fc olan\u0131 ta\u015f\u0131yabilir oldu\u011fu vurguland\u0131.<\/p>\n

Yas\u0131 ya\u015famak\/\u00e7al\u0131\u015fmak<\/strong><\/p>\n

Karde\u015fler aras\u0131ndaki y\u0131k\u0131c\u0131l\u0131k, \u00f6zellikle sevilen ki\u015fiye y\u00f6nelik y\u0131k\u0131c\u0131 duygular konusunun \u00f6nemli oldu\u011fu, bunun \u00fczerinde pek durulmam\u0131\u015f olmas\u0131n\u0131n ba\u015fl\u0131 ba\u015f\u0131na bir inkar olabilece\u011fi belirtildi. Bion\u2019un memeden kesilen \u00e7ocu\u011fun ya\u015fad\u0131\u011f\u0131 hayal k\u0131r\u0131kl\u0131\u011f\u0131 ile sevgisinin felce u\u011frat\u0131lmas\u0131, hasedin sevgiden t\u00fcredi\u011fi sav\u0131 an\u0131msand\u0131. Yans\u0131tmal\u0131 \u00f6zde\u015fim yaparak ben ve ben-olmayan ayr\u0131m\u0131n\u0131 kurmaya \u00e7al\u0131\u015fan \u00e7ocuk kendi s\u0131n\u0131r\u0131n\u0131 da belirlemeye \u00e7al\u0131\u015fmakta, kendini kurduk\u00e7a da ba\u015fkas\u0131na y\u00f6nelik y\u0131k\u0131c\u0131l\u0131\u011f\u0131 azalmaktad\u0131r.<\/p>\n

Aile dinamiklerinin \u015fiddetin me\u015frula\u015fmas\u0131na zemin yarat\u0131p yaratmad\u0131\u011f\u0131 \u00fczerinde de duruldu. Ailede i\u015flenmemi\u015f yaslar\u0131n \u00e7al\u0131\u015f\u0131lmas\u0131n\u0131n sald\u0131rganl\u0131\u011f\u0131 azaltabilece\u011fi, ancak bu \u00e7al\u0131\u015fman\u0131n \u00e7er\u00e7evesinin nas\u0131l belirlenece\u011finin de ayr\u0131 bir sorun oldu\u011fu belirtildi. \u201c\u00d6zellikle grup yaslar\u0131nda bireysel-i\u00e7sel arkeolojinin \u00f6nemi ne kadard\u0131r?\u201d sorusu ile birlikte grup yaslar\u0131n\u0131n grup \u00fcyelerini y\u00f6nlendirme alan\u0131 olarak k\u00f6t\u00fcye kullan\u0131labilece\u011fi de vurguland\u0131.<\/p>\n

\u201c\u00c7al\u0131\u015f\u0131lmayan yas\u0131 kim \u00e7al\u0131\u015facak?\u201d sorusuna \u201cRuh sa\u011fl\u0131\u011f\u0131 \u00e7al\u0131\u015fanlar\u0131\u201d yan\u0131t\u0131 verilse dahi, bu konuda akademik bir birikimin ve \u00e7al\u0131\u015f\u0131lmas\u0131 m\u00fcmk\u00fcn kamusal bir alan\u0131n yoklu\u011fu sorunu da belirtildi. \u015eiddetin bu kadar \u00fcretildi\u011fi ortamda, (ensest, Soma, sava\u015f, istismar edilen \u00e7ocuklar) bu konunun bilgisinin aile ve \u00e7ocuklara \u00f6neriler \u015feklinde normalle\u015ftirilerek sunulabilmesinin \u201cruh sa\u011fl\u0131\u011f\u0131 bilgisi ile yap\u0131lan ne?\u201d sorusunu da akla getirdi\u011fi vurguland\u0131.<\/p>\n

S\u00f6z\u00fcn k\u0131ymetsiz kald\u0131\u011f\u0131 bir \u015fiddet ortam\u0131nda, \u015fiddete yabanc\u0131la\u015fmaya ba\u015flan\u0131ld\u0131\u011f\u0131 ve kurucu de\u011ferler, makbul vatanda\u015fl\u0131k, T\u00fcrkiye Cumhuriyeti\u2019ni devlet yapan, bizi biz yapan \u015feylerin \u00f6rselendi\u011fi ve bunu anlamak gerekti\u011fi, bu anlama \u00e7abas\u0131n\u0131n hegemonyay\u0131 me\u015frula\u015ft\u0131rma anlam\u0131na gelmeyece\u011fi belirtildi.<\/p>\n

Baz\u0131 insanlar\u0131n yas\u0131n\u0131 tutman\u0131n bile me\u015fru g\u00f6r\u00fclmedi\u011fi, yas rit\u00fcelinin bile d\u0131\u015f\u0131nda b\u0131rak\u0131lan ki\u015filerin, gruplar\u0131n var oldu\u011fu vurguland\u0131. G\u00fcn\u00fcm\u00fczdeki \u015fiddetin daha \u00f6ncekilerden temel fark\u0131n\u0131n daha g\u00f6r\u00fcn\u00fcr olmas\u0131 oldu\u011fu, bunun da \u00f6tekinin yas\u0131n\u0131 tutamamam\u0131zla, \u00f6tekini yok saymakla, dolay\u0131s\u0131yla kendi yaslar\u0131m\u0131z\u0131 da tutamamam\u0131zla ilgili olabilece\u011fi belirtildi: \u00f6tekinin ac\u0131s\u0131 tan\u0131nmad\u0131\u011f\u0131nda kendi ac\u0131na da yakla\u015fam\u0131yorsun, denildi.<\/p>\n

\u201c\u00c7ok s\u0131k ola\u011fan\u00fcst\u00fc olaylarla kar\u015f\u0131la\u015f\u0131yor olmak ola\u011fanla\u015ft\u0131rmaya m\u0131 g\u00f6t\u00fcr\u00fcyor? Herkesin tepki g\u00f6stermesi \u015fiddeti engelleyici olabilir miydi? Toplumun sorumlulu\u011fu nedir? Haks\u0131zl\u0131\u011fa tepki g\u00f6stermemenin bedelini hep beraber mi \u00f6d\u00fcyoruz?\u201d sorular\u0131ndan yola \u00e7\u0131karak \u015fu de\u011ferlendirmeler de yap\u0131ld\u0131:<\/p>\n

\u201cTepki g\u00f6stermek – g\u00f6stermemek\u201d ile ilgili su\u00e7luluk duygusunu dolays\u0131z \u00fcstlendi\u011fimizde mevcut sahne bizden bir \u015feyi gizliyor olabilir. Bireysel alan\u0131n g\u00fc\u00e7lenmesi ile gruptan kopmalar da olacakt\u0131r. Kendini feda etmenin gerekmedi\u011fi bir y\u00f6ntem bulmak gerekiyor. Bu yapt\u0131\u011f\u0131m\u0131z \u00e7al\u0131\u015fmada y\u0131k\u0131c\u0131 bir prati\u011fe, belirsiz bir yap\u0131ya tahamm\u00fcl ve ihtimaller zincirine izin verme, kendi d\u00fc\u015f\u00fcncene ve ba\u015fkas\u0131n\u0131n d\u00fc\u015f\u00fcncesine izin verme var. Y\u0131k\u0131m olmad\u0131k\u00e7a yeni bir \u015feyin \u00fcretilmesinin de m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 ak\u0131lda tutmak gerekiyor ya da yeni bir \u015feyin \u00fcretilmesinin ayn\u0131 zamanda bir y\u0131k\u0131m oldu\u011funu. Kay\u0131p duygusu sistematik olarak insand\u0131\u015f\u0131la\u015ft\u0131r\u0131l\u0131yor, \u00f6yle ki bilin\u00e7siz olanda bile yeri olamayan bir \u015feye d\u00f6n\u00fc\u015f\u00fcyor.<\/p>\n

\u015eiddetin giderek \u00e7o\u011falmas\u0131, bu kadar da yapamazlar denilen noktalar\u0131n giderek a\u015f\u0131lmas\u0131 ile kar\u015f\u0131la\u015fmak, yarat\u0131c\u0131l\u0131k alanlar\u0131n\u0131 zorlayan, s\u0131k\u0131\u015ft\u0131ran bir halin i\u00e7erisinde olmakt\u0131r ayn\u0131 zamanda. Gezi\u2019deki bireyselle\u015fme ve eros y\u0131k\u0131c\u0131 bir pratikti ve \u00e7ift-de\u011ferlilik i\u00e7eren pratiklerdi\u2026 Mini etekli k\u0131z\u0131n kandil simidi da\u011f\u0131tmas\u0131 gibi, \u00e7ift-de\u011ferli i\u00e7erikler yarat\u0131c\u0131l\u0131\u011f\u0131, yenili\u011fi m\u00fcmk\u00fcn k\u0131l\u0131yordu. Bir tepkiydi ayn\u0131 zamanda ve bu \u00e7ift-de\u011ferli kar\u015f\u0131la\u015fmalar y\u0131k\u0131c\u0131 da elbette. B\u00f6yle kar\u015f\u0131la\u015fmalarda h\u0131zl\u0131ca karar vermek gibi bir yol izlemek d\u00fc\u015f\u00fcnmeyi iptal ediyor ve g\u00fcd\u00fcsel bir motor etkinlik ortaya \u00e7\u0131k\u0131yor ki bu da sorunlu.<\/p>\n

Diyarbak\u0131r\u2019da \u00e7al\u0131\u015fan bir psikolog kat\u0131l\u0131mc\u0131n\u0131n deneyiminden getirdi\u011fi sorular: \u201cSur\u2019da, iki sokak \u00f6tede sava\u015f var, dan\u0131\u015fan ve ben duyuyoruz, benim g\u00f6revim duymaksa sadece dan\u0131\u015fan\u0131 m\u0131 yoksa d\u0131\u015far\u0131s\u0131n\u0131 da m\u0131 duyaca\u011f\u0131m? \u0130\u00e7-d\u0131\u015f s\u0131n\u0131r\u0131n\u0131n ortadan kalmas\u0131? Sava\u015f b\u00f6yle bir \u015fey mi? Toplumsal \u00f6rselenmelere verilen uzman tepkisinin, g\u00f6n\u00fcll\u00fcl\u00fck duygusunun zamana ve mekana g\u00f6re farkl\u0131l\u0131k g\u00f6stermesi\u2026 Ruh sa\u011fl\u0131\u011f\u0131 \u00e7al\u0131\u015fan\u0131 neyi g\u00f6r\u00fcr neyi g\u00f6rmez? Ta\u015f\u0131d\u0131\u011f\u0131m\u0131z iyile\u015ftirici potansiyel mesleki \u00e7er\u00e7eve ile mi s\u0131n\u0131rl\u0131?\u201d<\/p>\n

Tarafs\u0131z olmaya \u00e7al\u0131\u015fmak, beraber s\u00f6z\u00fcn alan\u0131nda kalarak konu\u015fabilmek ve h\u0131zl\u0131 tepkilerle hareket etmemek, d\u0131\u015far\u0131da olan\u0131, d\u0131\u015far\u0131 at\u0131lmak isteneni i\u00e7ermek yetilerinin psikanalizin olanaklar\u0131 i\u00e7erisinde oldu\u011fu de\u011ferlendirmesi yap\u0131ld\u0131 ve at\u00f6lye \u00e7al\u0131\u015fmas\u0131 sonland\u0131r\u0131ld\u0131.<\/p>\n

1.\u00a0AT\u00d6LYE RAPORU:\u00a0<\/strong>B\u0130REY VE GRUP YIKICILIKLARININ GE\u00c7\u0130\u015e ALANLARI<\/strong><\/p>\n

\"\"
Toplumlar\u0131n rit\u00fcel ve rit\u00fcel-olmayan alanlar\u0131 oldu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde Gezi bir t\u00fcr ge\u00e7i\u015f alan\u0131yd\u0131, rit\u00fcel olan\u0131 k\u0131rd\u0131.<\/figcaption><\/figure>\n

Sessizlik ve Gezi<\/strong><\/p>\n

3 Nisan Pazar g\u00fcn\u00fc \u00f6\u011fle sonras\u0131nda yap\u0131lan \u201cBirey ve Grup Y\u0131k\u0131c\u0131l\u0131klar\u0131 At\u00f6lyesi\u201dnde, daha sonra at\u00f6lyeye kat\u0131lan bir\u00e7ok kat\u0131l\u0131mc\u0131n\u0131n bildirdi\u011fine g\u00f6re \u201crahats\u0131z edici bulunan\u201d bir sessizlik d\u00f6nemi oldu ve yakla\u015f\u0131k be\u015f dakika kadar s\u00fcrd\u00fc.<\/p>\n

Bu sessizli\u011fi izleyen \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131n Gezi odakl\u0131 olmas\u0131 dikkat \u00e7ekiciydi. S\u00f6z alan kat\u0131l\u0131mc\u0131lar, Gezi d\u00f6neminde ve sonras\u0131nda ki\u015fisel ve mesleki deneyimlerini payla\u015ft\u0131lar. Gezi Direni\u015fi\u2019nin toplumun \u00f6nemli bir b\u00f6l\u00fcm\u00fcnde \u00fclkeye ve topluma y\u00f6nelik olumsuz duygular\u0131 ve d\u00fc\u015f\u00fcnceleri olumluya \u00e7evirdi\u011fi, \u201c\u00dclkeden gitmek istiyordum, \u015fimdi \u00e7ok umutluyum, hi\u00e7bir zaman bu denli mutlu olmam\u0131\u015ft\u0131m\u201d benzeri c\u00fcmlelerin Gezi Park\u0131 i\u00e7inde belki de en \u00e7ok duyulan c\u00fcmleler oldu\u011fu aktar\u0131ld\u0131.<\/p>\n

Sonras\u0131nda ise, bu \u2018iyimser hal\u2019i yo\u011fun bir i\u00e7e kapan\u0131\u015f\u0131n izledi\u011fi, beklentilerin b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fcn, her \u015feyin iyiye gidece\u011fi ve bu ruh halinin s\u00fcreklilik kazanaca\u011f\u0131 duygusuyla belirlendi\u011fi, \u00f6yle olmay\u0131nca da bir i\u00e7ed\u00f6n\u00fc\u015f ve karamsarl\u0131k halinin ortaya \u00e7\u0131kt\u0131\u011f\u0131 s\u00f6ylendi.<\/p>\n

Olumlu veya olumsuz duygular\u0131n \u00e7ok yo\u011funla\u015fmas\u0131, \u2018doruk duygu durumlar\u0131\u2019n\u0131n g\u00f6zlenmi\u015f olmas\u0131na dikkat \u00e7ekildi. Gezi Direni\u015fi\u2019ne kat\u0131lanlar\u0131 birle\u015ftiren bu doruk duygu durumunun s\u00fcreklili\u011fi olmay\u0131nca da yerini h\u00fcsran ve hayal k\u0131r\u0131kl\u0131\u011f\u0131n\u0131n, bireysel \u00e7ekilme ve yaln\u0131zl\u0131\u011f\u0131n ald\u0131\u011f\u0131 vurguland\u0131.<\/p>\n

Gezi\u2019nin \u00f6nemli bir \u00f6zelli\u011finin; bug\u00fcn\u00fcn d\u00fcnyas\u0131nda epey merkezi bir yer olan bir park\u0131n, Gezi Park\u0131\u2019n\u0131n g\u00fcnlerce ortak-ya\u015fam alan\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi oldu\u011fu, bu ortak-ya\u015fam mekan\u0131nda \u2018grup nezaketi\u2019nin, herkesin bir yan\u0131ndakine g\u00f6sterdi\u011fi \u00f6zenin etkileyici bir davran\u0131\u015f ve duygu birli\u011fi yaratt\u0131\u011f\u0131 belirtildi. Alkol almak veya karnavalesk ta\u015fk\u0131nl\u0131k benzeri diyonizyak ya\u015fam deneyimlerini grup lehine s\u0131n\u0131rlama e\u011filiminin de bu nezaketle ko\u015fut ortaya \u00e7\u0131k\u0131\u015f\u0131 an\u0131msand\u0131.<\/p>\n

\"\"
Gezi Direni\u015fi, toplumun \u00f6nemli bir b\u00f6l\u00fcm\u00fcnde \u00fclkeye ve topluma y\u00f6nelik olumsuz duygular\u0131 ve d\u00fc\u015f\u00fcnceleri olumluya \u00e7evirmi\u015fti.<\/figcaption><\/figure>\n

Gezi Direni\u015fi d\u00f6neminde ya\u015f grubunun 18-24 aras\u0131nda yo\u011funla\u015ft\u0131\u011f\u0131, bu grubun dayan\u0131\u015fma, \u00f6tekince g\u00f6r\u00fclme-tan\u0131nma ve \u00f6tekini g\u00f6rme-tan\u0131madan a\u00e7\u0131k bir bi\u00e7imde etkilendikleri g\u00f6zlemi aktar\u0131ld\u0131. Y\u00f6ntem a\u00e7\u0131s\u0131ndan bireysel anlat\u0131 ve deneyimlerin i\u00e7eri\u011finin \u201cne\/nas\u0131l oldu?\u201d sorular\u0131na verebilece\u011fi yan\u0131tlar\u0131n s\u0131n\u0131rl\u0131 olabilece\u011fi; ruh sa\u011fl\u0131\u011f\u0131 \u00e7al\u0131\u015fanlar\u0131 olarak bireyselden gruba do\u011fru d\u00fc\u015f\u00fcnme e\u011filiminde oldu\u011fumuz belirtildi. Birey ve grubun \u00f6zde\u015f de\u011fil, ayr\u0131l\u0131\u011f\u0131n\u0131 da g\u00f6zeterek, \u00f6zellikle antropolojik okumalarla, gruptan bireysele y\u00f6nelen d\u00fc\u015f\u00fcnme deneyimlerinin daha elveri\u015fli olabilece\u011fi s\u00f6ylendi. Toplumlar\u0131n rit\u00fcel ve rit\u00fcel-olmayan alanlar\u0131 oldu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde Gezi bir t\u00fcr ge\u00e7i\u015f alan\u0131yd\u0131, rit\u00fcel olan\u0131 k\u0131rd\u0131. Yerleri s\u00fcp\u00fcren doktorlar \u00f6rne\u011finde oldu\u011fu gibi g\u00fcnl\u00fck hayatta yapmad\u0131\u011f\u0131 bir\u00e7ok \u015feye g\u00f6n\u00fcll\u00fc bir orta-s\u0131n\u0131f hali olu\u015ftu ve bunun belirleyeni grup kimli\u011finden bireye do\u011fru dinamiklerdi. Grubun kimli\u011fi, bu ge\u00e7i\u015f alan\u0131nda bir bi\u00e7imde bireylerin bili\u015fsel yetilerini etkiledi, bir kendili\u011findenlikle hemen herkes \u201cb\u00f6yle yapmak gerekli\u201d dedi. Grup dinami\u011fi, ki\u015filere \u00f6zneler aras\u0131 bir alan a\u00e7t\u0131. Bu ge\u00e7i\u015f alan\u0131nda yaln\u0131z bireylerin de\u011fil farkl\u0131 gruplar\u0131n da fantezileri kar\u015f\u0131la\u015ft\u0131 ve Gezi Direni\u015fi s\u00fcrecinde olu\u015fan ger\u00e7eklik, fantezi ve yan\u0131lsamalara izin veren, olas\u0131 k\u0131lan, tahamm\u00fcl eden bir ger\u00e7eklikti.<\/p>\n

Bu ge\u00e7i\u015f alan\u0131nda bulu\u015fanlar\u0131, \u00f6zellikle gen\u00e7leri Gezi Direni\u015fi \u00f6ncesinde ortakla\u015ft\u0131ran ise ya\u015fam alanlar\u0131n\u0131n mevcut sistemce giderek bask\u0131 alt\u0131na al\u0131nmas\u0131yd\u0131. T\u00fcrkiye\u2019de bu tek bir zaman dilimine s\u0131k\u0131\u015ft\u0131r\u0131lamayacak bir paradoksun da ifadesiydi: Normatif olarak \u00f6nerilen \u015fey \u201cA\u011f\u0131r ol molla desinler\u201d \u00f6rne\u011finde oldu\u011fu gibi s\u0131n\u0131rlay\u0131c\u0131 bir yap\u0131ya sahipse de gen\u00e7ler normatif de\u011ferlerin d\u0131\u015f\u0131nda b\u00fcy\u00fcyorlar, aileler daha fazla \u00f6zg\u00fcr b\u0131rak\u0131c\u0131lar ya da eskisi kadar kendi de\u011ferleri merkezinde tutam\u0131yorlar. Evet, bu ku\u015faklar bah\u00e7elerde b\u00fcy\u00fcm\u00fcyorlar ama g\u00fcnlerce a\u011fa\u00e7lar\u0131n kesilmemesi iste\u011finin simge oldu\u011fu bir eylemde bulu\u015ftular.<\/p>\n

Mekan ve semboller<\/strong><\/p>\n

Bir kat\u0131l\u0131mc\u0131, at\u00f6lye \u00e7al\u0131\u015fmas\u0131n\u0131n ba\u015flang\u0131c\u0131ndaki uzun suskunlu\u011fu anlamak i\u00e7in buradan hareketle bir a\u00e7\u0131klama \u00f6nerdi: \u0130nsan, bir referans bulmadan harekete ge\u00e7mek istemiyor. Bu referans da s\u0131kl\u0131kla grupta birinin dile getirdi\u011fi bir normatif de\u011fer oluyor. \u0130nsan\u0131n toplumsalla\u015fma s\u00fcreci \u00fczerinde d\u00fc\u015f\u00fcn\u00fclmesi gerekiyor. \u0130ntrapsi\u015fik s\u00fcre\u00e7lerde, tedavi ortamlar\u0131nda sessizli\u011fin anlam\u0131 vard\u0131r. Mesela bu at\u00f6lye grubunda (daire bi\u00e7imindeki grupta bir sandalye bo\u015f kalm\u0131\u015ft\u0131 ve duvara yaslanm\u0131\u015ft\u0131) hakim konumdaki sandalyenin bo\u015f kalmas\u0131 \u00e7ok anlaml\u0131. O sandalye dolu olsa ve yerle\u015fen ki\u015fi bir konuyu getirseydi oradan ilerlenecekti. O sandalye ile birlikte, a\u011fac\u0131, topra\u011f\u0131 ve bilemedi\u011fimiz, belirsizlikten gelen bir kitleyi birlikte d\u00fc\u015f\u00fcnmek\u2026 A\u011fac\u0131 korumak epey mitolojik bir \u00f6\u011fe de\u2026 Bu \u00f6\u011fe etraf\u0131nda bir araya geli\u015fin, bast\u0131r\u0131lm\u0131\u015f olanlardan kaynaklanan co\u015fkusu, mitolojik boyutta toprakla bulu\u015fma arzusunun bir dinami\u011fi olabilir\u2026<\/p>\n

Bir ba\u015fka kat\u0131l\u0131mc\u0131 ise, Gezi Direni\u015fi\u2019nin bir di\u011fer belirleyeninin s\u0131n\u0131r ihlalleri ve s\u0131n\u0131rlar\u0131n tan\u0131nmamas\u0131 oldu\u011funu belirtti. Direni\u015fe kat\u0131lanlar\u0131n s\u0131n\u0131rlar\u0131n\u0131n tan\u0131nmas\u0131 iste\u011finin, s\u0131n\u0131rlar\u0131n\u0131 savunma \u00e7abalar\u0131n\u0131n tepkiyi ortakla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 vurgulad\u0131. Ayn\u0131 kat\u0131l\u0131mc\u0131n\u0131n bu sorunla birlikte at\u00f6lyeye getirdi\u011fi deneyimi, \u201c\u00c7ocuklar \u0130\u00e7in Bar\u0131\u015f Giri\u015fimi\u201d olarak iki g\u00fcn Diyarbak\u0131r \u0130nsan Haklar\u0131 Derne\u011fi\u2019nde yap\u0131lan \u00e7al\u0131\u015fmalar\u0131yd\u0131. S\u0131n\u0131rlar\u0131 kapat\u0131lm\u0131\u015f Sur\u2019da, ola\u011fan ko\u015fullarda bir \u00e7ocuk oyunca\u011f\u0131na i\u015faret eden misketin patlay\u0131c\u0131 bir silaha i\u015faret etmesi ile \u0130HD\u2019de \u00e7ocuklar\u0131n ger\u00e7ekli\u011finin medyada g\u00f6r\u00fcn\u00fcr k\u0131l\u0131nmas\u0131 i\u00e7in yap\u0131labilecekleri raporland\u0131rma aras\u0131ndaki anlam aral\u0131\u011f\u0131ndan s\u00f6z etti.<\/p>\n

Jung\u2019un \u201cD\u00f6rt Arketip\u201d \u00e7al\u0131\u015fmas\u0131na at\u0131fla, modern \u00e7a\u011fda kaybedilmi\u015f olan anlam\u0131 insan\u0131n sembollerde bulabildi\u011fi, hayat a\u011fac\u0131n\u0131n da bu anlam\u0131 sunan bir arketip oldu\u011fu ve kad\u0131n ile erke\u011fin bu sembolle birle\u015fti\u011fi belirtildi.<\/p>\n

T\u00fcrkiye\u2019de ortakla\u015ft\u0131r\u0131c\u0131 kimli\u011fin \u00f6rselenmi\u015fli\u011finin, toplumda \u00f6fke benzeri y\u0131k\u0131c\u0131 duygular\u0131n s\u0131n\u0131rlanmas\u0131n\u0131 g\u00fc\u00e7le\u015ftirdi\u011fi, kar\u015f\u0131t kimliklere bunca b\u00f6l\u00fcnm\u00fc\u015fl\u00fck oldu\u011funda birle\u015ftirici sembollerin \u00e7ok daha \u00f6nemli hale geldi\u011fi ve a\u011fa\u00e7 ve park\u0131n bu i\u015flevi de ta\u015f\u0131d\u0131\u011f\u0131 vurguland\u0131.<\/p>\n

Gerek Gezi\u2019de, gerek Diyarbak\u0131r\u2019daki eylemlerde, hatta gerek canl\u0131 bomba olanlara bak\u0131ld\u0131\u011f\u0131nda \u00f6nde olan ku\u015fa\u011f\u0131n 90\u2019l\u0131 ku\u015faklar oldu\u011funun, bu ku\u015fa\u011f\u0131n, bizlerin olumlay\u0131p olumlamas\u0131ndan ba\u011f\u0131ms\u0131z olarak, tarihin \u00f6znesi olma arzular\u0131n\u0131n da g\u00f6r\u00fclmesi gerekti\u011fi, birbirine kar\u015f\u0131t, birbirini yok etme amac\u0131n\u0131 g\u00fcden gruplar\u0131n i\u00e7inde etkinle\u015fmi\u015f durumda olduklar\u0131 belirtildi.<\/p>\n

\"\"K\u00f6t\u00fc ve iyi<\/strong><\/p>\n

12 Eyl\u00fcl d\u00f6neminde yap\u0131lan i\u015fkence uygulamalar\u0131n\u0131n, de\u011fersizle\u015ftirme bi\u00e7imlerinin g\u00fcn\u00fcm\u00fczde de benzer temalarla devam edi\u015fine; evin ortas\u0131na d\u0131\u015fk\u0131lama, kad\u0131n i\u00e7 \u00e7ama\u015f\u0131rlar\u0131na prezervatif b\u0131rakma, se\u00e7ilmi\u015f mekanlar\u0131n kap\u0131lar\u0131n\u0131n tahrip edilmesi veya i\u015faretlenmesi gibi uygulamalar\u0131n devaml\u0131l\u0131\u011f\u0131na dikkat \u00e7ekildi. \u201cVah\u015fet hazz\u0131\u201d, \u201cvah\u015fet i\u015f\u00e7isi\u201d benzeri kavramlar de\u011ferlendirildi. Bu t\u00fcr s\u00fcre\u00e7lerin, i\u00e7erdeki k\u00f6t\u00fcl\u00fck ile d\u0131\u015far\u0131daki k\u00f6t\u00fcl\u00fc\u011f\u00fcn birbirine ge\u00e7i\u015f s\u00fcre\u00e7lerinin ruhsall\u0131k alan\u0131nda nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi \u00fczerinde duruldu. K\u00f6t\u00fcl\u00fc\u011f\u00fcn, insan\u0131n bir par\u00e7as\u0131, iyi ile b\u00fct\u00fcnle\u015fmesi gereken bir par\u00e7as\u0131 oldu\u011fu, bu b\u00fct\u00fcnle\u015fmenin ger\u00e7ekle\u015fmemesi s\u00fcrecinde yarman\u0131n (splitting) vah\u015fet hazz\u0131n\u0131 olanakl\u0131 hale getirdi\u011fi; vah\u015fet i\u015f\u00e7isi olarak i\u015fkence yaparken evine gidip ola\u011fan ili\u015fkiler kurabildi\u011fi yorumland\u0131. Yine de bu yarman\u0131n, \u00f6zellikle d\u0131\u015far\u0131daki, toplumdaki k\u00f6t\u00fcl\u00fc\u011f\u00fcn artt\u0131\u011f\u0131 d\u00f6nemlerde, egemenlik ili\u015fkilerini ruhsal s\u00fcre\u00e7lere nas\u0131l aktarabildi\u011fine dair \u00e7al\u0131\u015fmalara gereksinim oldu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc.<\/p>\n

Bu konuda \u00f6zellikle sosyal psikolojinin kurucu ad\u0131 Muzaffer \u015eerif ve ya\u015fam \u00f6yk\u00fcs\u00fc an\u0131msand\u0131: K\u0131rkl\u0131 y\u0131llarda Ankara\u2019da psikoloji b\u00f6l\u00fcm\u00fcn\u00fc kuru\u015fu, fa\u015fizan e\u011filimlerin y\u00fckseli\u015fi s\u00fcrecinde \u0131rk\u00e7\u0131l\u0131\u011fa dair kitap yaz\u0131\u015f\u0131, \u00e7al\u0131\u015fmalar\u0131 nedeniyle tutuklanmas\u0131, Amerika\u2019ya gidi\u015fi\u2026 Yine Milgram itaat deneyleri ve Stanford deneylerinin toplum ruhsall\u0131\u011f\u0131nda y\u0131k\u0131c\u0131l\u0131k konusunda model olu\u015flar\u0131na de\u011finildi. Milgram deneyi ve benzeri deneylerde k\u00f6t\u00fcc\u00fcl davrananlar\u0131n oran\u0131na daha fazla odaklanma e\u011filimi i\u00e7inde oldu\u011fumuz, oysa y\u00fczde 10 bile olsa bir insana i\u015fkence yapmay\u0131 reddedenlerin varl\u0131\u011f\u0131n\u0131n bir grupta \u00e7ok \u00f6nemli oldu\u011funu belirtmeyi unutmamak gerekti\u011fine vurgu yap\u0131ld\u0131. Emre ra\u011fmen Milgram deneylerinde bir di\u011ferine i\u015fkence yapmay\u0131 reddedenlerin oran\u0131n\u0131n % 35\u2019lere de\u011fin \u00e7\u0131kt\u0131\u011f\u0131 ve bunun \u00e7ok \u00f6nemli bir oran oldu\u011fu belirtildi.<\/p>\n

Ayr\u0131ca y\u0131k\u0131c\u0131l\u0131\u011f\u0131 uygulayan, \u00f6rne\u011fin bir Nazi subay\u0131 ise bu uygulama ne kadar bireysel ve ne kadar gruba dairdir sorusunu sormak gerekti\u011fi belirtildi. Bu \u00f6rnekle birlikte at\u00f6lyede \u2018\u00f6zel g\u00fcvenlik\u00e7iler\u2019 \u00e7a\u011fr\u0131\u015f\u0131m\u0131 gelmesi de ilgin\u00e7ti. Belli kurallar silsilesinin bozulmamas\u0131 i\u00e7in emir yerine getirmenin kurum i\u00e7indeki varl\u0131\u011f\u0131n\u0131z\u0131 veya yoklu\u011funuzu belirleyici \u00f6l\u00e7\u00fct olmas\u0131n\u0131n, kurum-sosyalle\u015fme-bireyle\u015fme \u00e7izgisini de belirledi\u011fi, b\u00f6ylece, bireyle\u015fmenin \u00e7ok fazla d\u0131\u015f etkenlere ba\u011fl\u0131 hale geldi\u011fi vurguland\u0131.<\/p>\n

Milgram deneyi ile birey-grup ve \u015fiddet meselesine bak\u0131lacak olursa, birey olarak kalabilmek, var olabilmek i\u00e7in iyi nesne – iyi kendilik birli\u011fini en az\u0131ndan zihinsel olarak s\u00fcrd\u00fcrebilmenin gerekli oldu\u011fu belirtildi: \u201cBeni s\u00fcrekli olumlayan bir d\u0131\u015f nesne olmasa da, ge\u00e7mi\u015f deneyimlerim tan\u0131kt\u0131r ki ben ve d\u00fcnya iyiyiz\u201d diyemedi\u011fimizde; bunun yerini bize k\u00f6t\u00fc hissettiren k\u00f6t\u00fc nesne al\u0131yor. Onunla doluyoruz. Sonu\u00e7ta kendimizde k\u00f6t\u00fc hissetti\u011fimiz par\u00e7ay\u0131 d\u0131\u015far\u0131da bir nesneye yans\u0131t\u0131yoruz ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn i\u00e7inde s\u00fcr\u00fcklenmeye ba\u015fl\u0131yoruz. Kendimizin ve d\u00fcnyan\u0131n iyi oldu\u011fu daha bask\u0131n bir ya\u015fant\u0131 oldu\u011funda her \u015feye ra\u011fmen k\u00f6t\u00fcye hay\u0131r diyebilece\u011fizdir. Bu bo\u015fald\u0131\u011f\u0131nda, yerini emirler al\u0131yor, bireyselden grup \u015fiddetine ge\u00e7i\u015fler al\u0131yor\u2026<\/p>\n

\u0130nsan olman\u0131n, k\u00f6t\u00fc olabilece\u011fimiz ve nesnenin de k\u00f6t\u00fc olabilece\u011fi varsay\u0131m\u0131na dayand\u0131\u011f\u0131, mutlak iyi olman\u0131n da k\u00f6t\u00fcy\u00fc bar\u0131nd\u0131rd\u0131\u011f\u0131, hep iyi olunca, buna y\u00f6nelik b\u00fct\u00fcn g\u00fcc\u00fc elde bulundurunca, bireyde her an tersinin olmas\u0131 korkusunun, grupta \u2018korku k\u00fclt\u00fcr\u00fc\u2019n\u00fcn bask\u0131nla\u015fabilece\u011fi belirtildi. \u201cBenim i\u00e7in hep iyi d\u00fcnya bir ba\u015fkas\u0131 i\u00e7in \u00f6yle olmayabilir\u201d diyebilmenin, mutlak iyi\u2019de s\u0131n\u0131rlama olmad\u0131\u011f\u0131n\u0131, ba\u015fkas\u0131n\u0131n ya\u015fam alan\u0131n\u0131 ve ruhsall\u0131\u011f\u0131n\u0131 i\u015fgal anlam\u0131na gelebilece\u011fi, mutlak-iyi tasar\u0131m\u0131n\u0131n kendindeki k\u00f6t\u00fcy\u00fc-k\u00f6t\u00fcl\u00fc\u011f\u00fc iyi olanla b\u00fct\u00fcnle\u015ftirme, onarma, iyile\u015ftirme olana\u011f\u0131n\u0131 da elimizden alabildi\u011fi vurguland\u0131. Evrimsel olarak beynin nihai geli\u015fim alan\u0131n\u0131n prefrontal korteks ve bunun temel i\u015flevinin erteleyicilik, y\u00f6nlendiricilik, engelleyicilik olu\u015fu, bunun di\u011fer t\u00fcrlere g\u00f6re insan t\u00fcr\u00fcn\u00fcn \u00f6nemli bir \u00f6zelli\u011fi olarak beliri\u015fi hat\u0131rlat\u0131ld\u0131. Temel sorunun k\u00f6t\u00fcye sahip olmak de\u011fil, k\u00f6t\u00fc olan\u0131 i\u015flemeden, iyile\u015ftirmeden bir ba\u015fkas\u0131na yans\u0131tmak, b\u00f6ylece k\u00f6t\u00fcl\u00fc\u011f\u00fcn d\u0131\u015f d\u00fcnyada \u2018serseri may\u0131n\u2019 gibi dola\u015fmas\u0131 oldu\u011fu vurguland\u0131. B\u00f6ylelikle ki\u015finin \u00f6tekine yans\u0131tt\u0131\u011f\u0131, \u00f6tekinde kar\u015f\u0131la\u015ft\u0131\u011f\u0131 kendi k\u00f6t\u00fcl\u00fcklerini imha etmeye, bu arada \u00f6tekini de de\u011fersizle\u015ftirmeye, katletmeye yatk\u0131n hale geldi\u011fi, k\u00f6t\u00fcl\u00fc\u011f\u00fcn toplumsal sistemde zemin buldu\u011fu; kutupla\u015fmalar\u0131n, nefret s\u00f6yleminin, d\u00fc\u015fmanca eylemlerin artt\u0131\u011f\u0131 d\u00f6nemlerde bunun yatk\u0131nl\u0131k olmaktan \u00e7\u0131k\u0131p gruplarda ve bireyde eyleme d\u00f6k\u00fcld\u00fc\u011f\u00fc de\u011ferlendirmesi yap\u0131ld\u0131. Geli\u015fim i\u00e7in yap\u0131sal, kurucu de\u011ferde olan sald\u0131rganl\u0131\u011f\u0131n (agresyon) libido ile b\u00fct\u00fcnle\u015fmesi, s\u00fcre\u00e7 i\u00e7inde i\u015flenmesi, yarat\u0131c\u0131l\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi ve yumu\u015fat\u0131lmas\u0131n\u0131n sa\u011fl\u0131kl\u0131 bir vicdan geli\u015fimi i\u00e7in de gereklili\u011fi vurguland\u0131.<\/p>\n

Yas, utan\u00e7 ve hegemonya<\/strong><\/p>\n

Bu de\u011ferlendirme sonras\u0131nda, at\u00f6lye kat\u0131l\u0131mc\u0131lar\u0131 ya\u015fad\u0131\u011f\u0131m\u0131z \u00fclkede yarat\u0131lm\u0131\u015f olan toplumsal-k\u00fclt\u00fcrel ortam\u0131n s\u00f6z konusu k\u00f6t\u00fcl\u00fc\u011f\u00fcn eyleme d\u00f6k\u00fclmesine uygun bir zemin yaratt\u0131\u011f\u0131na dair tan\u0131kl\u0131klar\u0131, ki\u015fisel deneyimlerini payla\u015ft\u0131lar. Bireysel veya grup d\u00fczeyinde, ge\u00e7mi\u015fte veya g\u00fcncelde olumsuz, k\u00f6t\u00fc olan\u0131n s\u00f6ze d\u00f6k\u00fclememesi, konu\u015fulamamas\u0131n\u0131n k\u00f6t\u00fcl\u00fc\u011f\u00fc i\u015flemede en \u00f6nemli sorunlardan biri oldu\u011fu belirtildi.<\/p>\n

Birey ve grup y\u0131k\u0131c\u0131l\u0131klar\u0131n\u0131n ge\u00e7i\u015f alanlar\u0131n\u0131n ayn\u0131 zamanda \u015fifa alanlar\u0131 oldu\u011fu, y\u0131k\u0131c\u0131l\u0131\u011f\u0131n y\u00fcks\u00fczle\u015ftirilmesi, \u00f6fke ve benzeri duygular\u0131n kabul edilebilir s\u0131n\u0131rlarda bo\u015fal\u0131m\u0131n\u0131n sa\u011flanmas\u0131 i\u015flevi \u00fcstlendi\u011fi vurguland\u0131. Farkl\u0131 kimliklere\/gruplara ait olanlar\u0131n kar\u015f\u0131 taraf\u0131n kendi duyarl\u0131l\u0131k ya da ac\u0131s\u0131n\u0131 anlamad\u0131\u011f\u0131 su\u00e7lamas\u0131 \u00fczerinde duruldu. \u00d6rne\u011fin K\u00fcrtlerin, T\u00fcrklere y\u00f6nelik \u2018tepkisizlik\u2019 su\u00e7lamas\u0131 ya da \u00f6zellikle iktidara yak\u0131n s\u00f6ylemde sivil toplum \u00f6rg\u00fctleri vb. taraf\u0131ndan K\u00fcrt siyasi hareketinin ele\u015ftirilmedi\u011fi su\u00e7lamas\u0131 ve giderek destek\u00e7ilik nedeniyle cezaland\u0131r\u0131lmas\u0131 \u00f6rneklerinde oldu\u011fu gibi\u2026<\/p>\n

\"\"
Ge\u00e7mi\u015fte yap\u0131lan i\u015fkence uygulamalar\u0131n\u0131n, de\u011fersizle\u015ftirme bi\u00e7imlerinin g\u00fcn\u00fcm\u00fczde de benzer temalarla devam edi\u015fine Y\u00fcksekova\u2019dan bir \u00f6rnek.<\/figcaption><\/figure>\n

Toplumda olup bitenlere verilen tepkide kay\u0131ts\u0131zl\u0131k ve \u00e7ekilme olarak ortaya \u00e7\u0131kan tepkinin k\u00f6keninde yo\u011fun bir utan\u00e7 duygusu olabilece\u011fi yorumu yap\u0131ld\u0131. Ayn\u0131 co\u011frafyada, ortak toplumsal ba\u011flarla ba\u011fl\u0131 bir bi\u00e7imde ya\u015fad\u0131\u011f\u0131m\u0131z ki\u015fi ve gruplar\u0131n ya\u015fad\u0131\u011f\u0131 ve ya\u015fatt\u0131\u011f\u0131 y\u0131k\u0131c\u0131l\u0131k ve de\u011fersizle\u015ftirmeleri, toplumun \u00f6nemli bir kesimi payla\u015fmasa da, bu ba\u011f nedeniyle duyulan utanc\u0131n baz\u0131 d\u00f6nemlerde ta\u015f\u0131namayacak boyuta geldi\u011fi, bunun kay\u0131ts\u0131zl\u0131k olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131 belirtildi. Ba\u015fka bir \u015fehirde, \u2018milli ma\u00e7\u2019 \u00f6ncesinde, Birinci Ankara Katliam\u0131\u2019nda \u00f6lenlerin an\u0131s\u0131na yap\u0131lan sayg\u0131 duru\u015funun yuhalanmas\u0131 ya da Diyarbak\u0131r ve Cizre\u2019de \u00e7ocuk \u00f6l\u00fcmleri \u00f6rneklerinde oldu\u011fu gibi\u2026 \u015eiddeti uygulayan ki\u015fi ve gruplar\u0131n benlik \u00fclk\u00fcs\u00fc d\u0131\u015f\u0131nda ki\u015fi ve gruplar\u0131n \u00fclk\u00fcsel b\u00fct\u00fcnle\u015fmesine alan b\u0131rak\u0131lmamas\u0131n\u0131n sonucunun ki\u015filerde ya\u015fad\u0131\u011f\u0131 co\u011frafyay\u0131 de\u011fersizle\u015ftirme, \u00e7aresizlik ve s\u00f6z konusu utan\u00e7 duygular\u0131 oldu\u011fu de\u011ferlendirmesi yap\u0131ld\u0131. Bu duygunun \u00f6zellikle k\u00fclt\u00fcrel ortamlarda s\u0131kl\u0131kla \u2018su\u00e7luluk\u2019 olarak adland\u0131r\u0131lmas\u0131n\u0131n \u00f6nemli bir yer de\u011fi\u015ftirme oldu\u011fu ve \u015fiddetin sorumlular\u0131n\u0131 g\u00f6rmeyi g\u00fc\u00e7le\u015ftirdi\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc. Ayr\u0131ca, stadyumlarda, medyada katliamda \u00f6lenlerin an\u0131s\u0131n\u0131 \u0131sl\u0131klama ya da bu an\u0131y\u0131-yas\u0131 dile getirmeyi su\u00e7la e\u015fitleme, dile getirenleri su\u00e7lu, en bildik adland\u0131rmayla \u2018ter\u00f6rist\u2019 ilan etmenin bizzat katliamlara toplumsal r\u0131za \u00fcretme y\u00f6ntemleri olarak uyguland\u0131\u011f\u0131 belirtildi. Ki\u015fi veya gruplar\u0131n su\u00e7a i\u015faret eden kavramlarla etiketlenmesi, \u2018imha edildi\u2026 etkisiz hale getirildi\u2019 benzeri mekanik bir dille insanl\u0131ktan \u00e7\u0131karmaya (dehumanizasyon) tabi tutulmas\u0131n\u0131n bedelini toplumun giderek her olumsuzlukta vicdans\u0131zla\u015fma olarak \u00f6dedi\u011fi, bu t\u00fcr s\u00f6ylemlerin ve toplum m\u00fchendisliklerinin sonu\u00e7lar\u0131n\u0131n \u00f6ncelikle toplumsal vicdan\u0131 \u00f6rseledi\u011fi vurguland\u0131. Bu y\u00f6ntemler i\u00e7inde, \u201c\u00d6fke belagat sanat\u0131d\u0131r\u201d benzeri s\u00f6zlerle a\u015fikarla\u015fan, \u00f6zellikle 7 Haziran Se\u00e7imleri sonras\u0131nda belirgin bir bi\u00e7imde uygulanan \u201cduygu politikalar\u0131\u201dna dikkat \u00e7ekildi. Keza, se\u00e7imlerin gerek ger\u00e7ekle\u015fme ko\u015fullar\u0131na duyulan g\u00fcvensizlikle, gerekse \u00e7o\u011funlu\u011fu sa\u011flayanlar\u0131n kendi de\u011ferlerini di\u011ferine dayatmas\u0131 arac\u0131na d\u00f6n\u00fc\u015fmesiyle paradoksal bi\u00e7imde demokrasiye inan\u00e7s\u0131zl\u0131k prati\u011fine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc, bizzat \u2018sand\u0131k\u2019\u0131n bir nesne olarak \u00e7o\u011funlu\u011fun di\u011ferlerini bast\u0131rd\u0131\u011f\u0131 feti\u015fist bir mekan gibi g\u00f6r\u00fcld\u00fc\u011f\u00fc de\u011ferlendirmesi yap\u0131ld\u0131.<\/p>\n

\u2018Kar\u015f\u0131 grup\u2019tan \u00f6ld\u00fcr\u00fclm\u00fc\u015f \u00e7ocuklar\u0131n annelerinin yuhaland\u0131\u011f\u0131 mitingler ve yukar\u0131da and\u0131\u011f\u0131m\u0131z \u2018milli ma\u00e7\u2019 stadyumu benzeri alanlar\u0131n \u00f6b\u00fcr y\u00fcz\u00fcne yerle\u015fenin ise yak\u0131n tarihimizde \u2018kitlesel cenaze t\u00f6renleri\u2019 oldu\u011fu s\u00f6ylenebilir. \u00d6zellikle Hrant Dink ve Berkin Elvan\u2019\u0131n cenaze merasimlerini bu y\u00f6n\u00fcyle anmak gerekti\u011fi, her iki ad\u0131n da g\u00fcn\u00fcm\u00fcz egemen anlay\u0131\u015f\u0131nda zaman zaman de\u011fersizle\u015ftirilen kimliklerin -Ermeni ve Alevi- temsilcisi olu\u015funun dikkate de\u011fer oldu\u011fu vurguland\u0131.<\/p>\n

Katliamlar\u0131n art arda geldi\u011fi ve \u015fiddetin \u00f6znesinden ba\u011f\u0131ms\u0131zla\u015ft\u0131r\u0131l\u0131p ola\u011fanla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 bir d\u00f6nemde yas\u0131 ya\u015fama ve tamamlamak \u015feklindeki sa\u011fl\u0131kl\u0131 tepkiden \u00e7ok yasa ve ma\u011fduriyete yap\u0131\u015fma tepkisinin belirginle\u015fti\u011fi, bu ko\u015fullarda sa\u011fl\u0131kl\u0131 bir toplumun dinamiklerini d\u00fc\u015f\u00fcnmek ve konu\u015fmaktan yine de vazge\u00e7memek gerekti\u011fi belirtildi.<\/p>\n

Kimlik kavram\u0131 \u00fczerine d\u00fc\u015f\u00fcnmenin gereklili\u011fi \u00fczerinde de duruldu: Bir yandan ay\u0131r\u0131c\u0131, tekle\u015ftirici bir aidiyetlik talep ederken, bunun ancak di\u011ferinin varl\u0131\u011f\u0131yla m\u00fcmk\u00fcn olmas\u0131n\u0131n, di\u011ferini zorunlu k\u0131lmas\u0131n\u0131n s\u0131kl\u0131kla ihmal edildi\u011fi belirtildi.<\/p>\n

Ge\u00e7i\u015f alanlar\u0131n\u0131n i\u015fgali<\/strong><\/p>\n

Birey ve grup y\u0131k\u0131c\u0131l\u0131klar\u0131n\u0131n ge\u00e7i\u015f alan\u0131na \u015fehirlerin, kasabalar\u0131n veya mahallelerin ge\u00e7mi\u015f deneyimleri ve anlat\u0131lar\u0131n\u0131n da yerle\u015fti\u011fi unutulmamal\u0131d\u0131r. Bir \u015fehrin tarihinde \u2018kom\u015fu bir kimli\u011fe\u2019 uygulanm\u0131\u015f zul\u00fcm s\u00fcrecinde ortaya \u00e7\u0131kan tekinsizlik ve y\u0131k\u0131c\u0131 g\u00fcd\u00fclerin o \u2018tarihsel vaka\u2019 ile s\u0131n\u0131rl\u0131 kalmad\u0131\u011f\u0131, g\u00fcncelli\u011fini korudu\u011fu ve ba\u015fka kimlik ve gruplara \u2018\u015fimdi ve burada\u2019 y\u00f6nelme e\u011filimini ta\u015f\u0131d\u0131\u011f\u0131 de\u011ferlendirmesi de yap\u0131ld\u0131. \u00d6zellikle b\u00fcy\u00fck g\u00f6\u00e7lerin ya\u015fand\u0131\u011f\u0131 ve \u015fehirle\u015fmenin b\u00fcy\u00fck n\u00fcfus de\u011fi\u015fimlerine yol a\u00e7t\u0131\u011f\u0131 ya da g\u00fcn\u00fcm\u00fczde oldu\u011fu gibi sava\u015f ko\u015fullar\u0131n\u0131n egemen oldu\u011fu d\u00f6nemlerde bu t\u00fcrden \u015fehirlerin, mahallelerin yeni kurbanlar talep eden sunaklara d\u00f6n\u00fc\u015febildi\u011fi de vurguland\u0131. Sald\u0131rganl\u0131\u011f\u0131n, k\u00f6t\u00fcl\u00fc\u011f\u00fcn ba\u015fkas\u0131na yans\u0131t\u0131lmas\u0131yla ortadan kalkmad\u0131\u011f\u0131, bilin\u00e7le i\u015flenmedi\u011finde hep yeni kurbanlar talep etti\u011fi de\u011ferlendirmesinin bu y\u00f6n\u00fcyle gruplar i\u00e7in de ge\u00e7erli olabilece\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc.<\/p>\n

Bunlarla birlikte, T\u00fcrkiye\u2019de belli d\u00f6nemlerde toplumun b\u00fcy\u00fck kesimine sistematik g\u00f6zalt\u0131 ve i\u015fkence uygulanm\u0131\u015f olmas\u0131n\u0131n, gerek katliamlar gerekse sistematik \u015fiddet uygulamalar\u0131n\u0131n sorumlular\u0131n\u0131n ortaya \u00e7\u0131kart\u0131lmamas\u0131, cezas\u0131z kalmas\u0131n\u0131n toplumda mazo\u015fist bir ruhsal \u00e7ekirdek yaratt\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc. Bu s\u00fcre\u00e7lere maruz kalan gruplar\u0131n kurban rol\u00fcne, bu s\u00fcre\u00e7lerden ma\u011frur \u00e7\u0131kanlar\u0131n ise ma\u011fdur rol\u00fcne yerle\u015ftirilmesinin yukar\u0131da s\u00f6z\u00fcn\u00fc etti\u011fimiz utan\u00e7 duygusunu derinle\u015ftirmi\u015f olabilece\u011fi belirtildi.<\/p>\n

\"\"Y\u0131k\u0131c\u0131l\u0131\u011f\u0131n kendine bunca alan a\u00e7t\u0131\u011f\u0131 d\u00f6nemlere uygun bir bi\u00e7imde, cinsellik ba\u015fta olmak \u00fczere erotik ya\u015fam alan\u0131n\u0131 da i\u015fgal etti\u011fi belirtildi. Yeti\u015fkin cinselli\u011fi neredeyse tabulu kabul edilirken ve kad\u0131n arzulayan bir ki\u015fi olmaktan \u00e7\u0131kart\u0131l\u0131p anne rol\u00fcn\u00fcn y\u00fcceltilmesi yoluyla \u00fcreme arac\u0131yla \u00f6zde\u015fle\u015ftirilirken kad\u0131na y\u00f6nelik fiziksel \u015fiddette ve \u00e7ocuklara y\u00f6nelik cinsel su\u00e7lardaki art\u0131\u015fa dikkat \u00e7ekildi. Toplumda hemen her g\u00fcn medya ve benzeri alanlarla ya\u015fam\u0131n bir par\u00e7as\u0131 olan siyaset sahnesi ve o sahnedeki belli ki\u015filiklerin s\u00f6ylem ve davran\u0131\u015flar\u0131n\u0131n sald\u0131rganl\u0131\u011f\u0131 erkek d\u00fcnyas\u0131 i\u00e7in ola\u011fan ve makul bir g\u00fcd\u00fc olarak me\u015frula\u015ft\u0131rd\u0131\u011f\u0131 da eklendi. Sald\u0131rganl\u0131k bir g\u00fcd\u00fc, \u00f6fke bir duygu iken, nefretin sistemli \u00fcretilen ve davran\u0131\u015f ve d\u00fc\u015f\u00fcnce de dahil her t\u00fcrl\u00fc insani etkinli\u011fi i\u015fgal eden bir \u00f6rg\u00fctlenme oldu\u011fu belirtildi.<\/p>\n

\u0130\u00e7 d\u00fcnya ile d\u0131\u015f d\u00fcnya aras\u0131nda toplumu olu\u015fturan her birey i\u00e7in k\u00fclt\u00fcrel bir alan olarak var olabilecek, ki\u015fiye veya gruba \u00f6zg\u00fc ge\u00e7i\u015f alanlar\u0131n\u0131n \u00f6zerkli\u011finin mevcut y\u00f6netim bi\u00e7imince i\u015fgal edildi\u011fi, dolay\u0131s\u0131yla toplumdaki y\u0131k\u0131c\u0131l\u0131\u011f\u0131n \u00e7\u00f6z\u00fcmlenmesinde kurbandan de\u011fil failden, y\u00f6netilenden de\u011fil y\u00f6netenden ba\u015flayan bir ruhsall\u0131k bilgisinin gereklili\u011fi \u00fczerinde duruldu. \u0130\u015fgal edilen bu ge\u00e7i\u015f alanlar\u0131n\u0131n yeniden in\u015fas\u0131n\u0131n yollar\u0131n\u0131n d\u00fc\u015f\u00fcn\u00fclmesinin, yeni ya\u015fam prati\u011fi \u00f6nerilerinin geli\u015ftirilmesinin \u00f6nemi vurguland\u0131.<\/p>\n

Not:<\/strong> Nisan 2016 tarihinde kaleme al\u0131nm\u0131\u015ft\u0131r. G\u00f6r\u00fc\u015f ve de\u011ferlendirmelerinizi bildirmek i\u00e7in: bizlikruhsallik@gmail.com<\/u><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

G\u00fcn\u00fcm\u00fczde, hayatta istisna hali olmas\u0131 gereken y\u0131k\u0131c\u0131l\u0131klar, d\u00fc\u015fmanl\u0131klar ve \u00f6rselenen toplumsal ba\u011flar \u2018ola\u011fan insanl\u0131k hali\u2019ne d\u00f6n\u00fc\u015fme e\u011filimine girdi. \u015eiddeti kimin uygulad\u0131\u011f\u0131n\u0131n ki\u015fi ve gruplara g\u00f6re bu denli farkl\u0131 alg\u0131land\u0131\u011f\u0131, \u00f6te yandan kurban\u0131n kimli\u011finin bunca de\u011fersizle\u015ftirildi\u011fi bir d\u00f6nemde sanki \u015fiddetin kendisi, uygulay\u0131c\u0131s\u0131ndan ba\u011f\u0131ms\u0131z bir \u00f6zne stat\u00fcs\u00fc kazanm\u0131\u015f gibi bir yan\u0131lsama \u00fcretilmekte. Bir grup psikiyatr olarak bu […]<\/p>\n","protected":false},"author":901,"featured_media":14992,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[187,233,36,29],"tags":[1544,460,1591,429,366,1725,430,1592,1724],"class_list":["post-14991","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-150-sayi","category-psikiyatri","category-psikoloji","category-toplum","tag-aile","tag-kultur","tag-kutsal","tag-psikiyatri","tag-psikoloji","tag-siddet","tag-toplum","tag-yas","tag-yikicilik"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/14991","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/901"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=14991"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/14991\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/14992"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=14991"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=14991"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=14991"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}